Monthly Archives: February 2015

As we roll on through the list of “church talk”, we come to the word “repent”. Maybe you find that offensive. Maybe that word makes you think of “fire and brimstone” revival preachers or eccentric guys with signs on the street corner saying the end of the world is coming next week. But what does that word actually mean? Let’s look at that today.

Basically, to repent is to do a 180°, to think differently after something. But real repentance goes deeper than that, delving into our motivations. When we see various calls to repent in the Bible, some form of the Greek word μετανοέω (metanoeo) is typically being used. This means to have “regret accompanied by a true change of heart toward God” and indicates regret after careful reflection, resulting in a wiser view of both past and future. [1] A critical distinction here is between this genuine repentance and another word translated as “repent” in English: μεταμέλομαι (metamellomai). This word expresses “the mere desire that what is done may be undone, accompanied with regrets or even remorse, but with no effective change of heart.” It is often “nothing more than a selfish dread of the consequences of what one has done.”[2] This is the repentance of a man who turns from his criminal ways simply out of fear of of being caught, but given enough assurance of getting away with something, commits another crime in spite of his earlier outward signs of “repentance”. This isn’t meaningful repentance like the first (metanoeo). It’s only when we see our behavior from the perspective of God’s perfect standard that we begin to repent and understand our need for forgiveness. Otherwise, we view ourselves as “not that bad…”, at least “good enough…”, maybe even “pretty good”. Viewed in that light, our sin is simply minor shortcomings and “oopsies”. But in reality, we don’t have to be an ax-murderer or a Hitler to warrant condemnation. Every little lie, cheat, lost temper, every little thought or act contrary to God’s design, condemns us by His standard of perfection. Understanding then, the magnitude of even our smallest offenses against such an unyielding standard, juxtaposed against the amazing, self-sacrificial grace and mercy of God that offers us undeserved redemption and adoption as beloved children – repentance is the only logical response. But this repentance is authored by God; we can not work up this change in our own strength. Charles Spurgeon said “The Spirit of God enlightens us to see what sin is, and thus makes it loathsome in our eyes.”[3] It is not a single act, but a lifelong attitude of self-examination and seeking to be more like Jesus that is part of the sanctification process described 2 weeks ago. In the words of Spurgeon, “Repentance is the inseparable companion of faith.”[4]

This then is the repentance we speak of; not a condescending judgment, but rather an earnest plea to join us on the path we daily walk. Nobody’s perfect, and we’ve all said and done things we wish we could take back. We can all shed tears of regret with or without God, but only genuine repentance can provide hope with the tears. For “repentance and forgiveness are riveted together by the eternal purpose of God.” [5]

Some people hear Christian pleas for them to “be saved” and recoil from it, feeling that needing to be saved from anything is a sign of weakness. What are we being saved from? Is Christianity just “fire insurance” to save us from a funny-looking guy with a pitchfork in some underground cave called hell with a big lake of fire? Are we to be “saved from ourselves”? From sin? From the “world”? From our present misery? What if we feel like life is going pretty good right now, and we don’t want to be “saved” from anything right now? But the question shouldn’t be whether we feel like we need saving, but simply whether it’s true that that’s what we need. When I learned to scuba dive in college, one condition we were warned about, particularly in our deepwater class, was nitrogen narcosis, or the “rapture of the deep”. That’s where the diver’s judgment and motor skills are impaired because of pressure effects on dissolved gases in the blood. The primary danger in this often euphoric state is that the diver doesn’t recognize the danger they’re really in. He may, in fact, have never felt better than when he is in the most danger. This is the reason the Bible says “Today, if you hear His voice, do not harden your hearts…”[1], and this is the reason for the Christian’s urgent pleas. The next breath is not guaranteed to any of us. So while we are saved from our own self-destructive behavior, and the power of sin in our lives, and sometimes from our present troubles, we are primarily saved from getting what we deserve: God’s perfect, unwavering, unrelenting justice. The result of that, apart from Christ’s atonement, is permanent separation from God, which is what hell is (despite whatever jokes or caricatures you’ve seen to the contrary). So are we simply after “fire insurance”? The Bible tells us that we were created to glorify God[2], and until we do so with our lives, we will always be missing the mark, missing our life’s purpose. So no, our salvation is tremendously important for this physical life as well as eternity. In fact, we are told that though physically alive, we were “dead in our sins” and only become truly alive when we are saved. How? Simply “that if you confess with your mouth ‘Jesus is Lord’, and believe in your heart that God raised Him from the dead, you will be saved.” [3] While all of the terms the last few weeks play a part in this work of salvation, this is where the rubber meets the road.

If being saved is the result, being “born again” is the start of that process. The term comes from a passage in the Bible where a religious teacher named Nicodemus comes to talk to Jesus at night and admits that God is obviously with Jesus for Him to do the miracles He did. Jesus then tells him that “no one can see the kingdom of God unless he is born again.”[4] If this makes you do a double take, don’t feel too bad – Nicodemus did too. With the brain gears grinding and smoke coming out his ears, Nic asked Jesus how a man could go back into his mother’s womb. But Jesus told him this was a spiritual birth, a regeneration. In the words of Matthew Henry, “to be born again is to begin anew. We must not think to patch up the old building, but begin from the foundation.”[5] Mr. Henry’s analogy is appropriate; not only will plastering over the cracks in our walls not fix the problem, even major structural repairs to the framework of our lives won’t help with a foundation built on quicksand. Our lives apart from God are just pretty house facades covering rotten boards and cracked, shallow footings. It’s a total loss and needs to be gutted and rebuilt, but it all starts with the foundation. Only with new piles driven down to the bedrock that is Christ can our house be built securely. But this starts with God regenerating us, making us spiritually alive and able to respond to His free gift of salvation. Only God has the power to initiate this in us.[6]

There’s a lot more that could be said about both of these terms (and others have!), but hopefully this has given you some new insight into these 2 common phrases. Questions or comments are always welcome. I may not have all the answers, but I’ll do my best to point you to the One who does. 🙂

Last week, in discussing atonement, I quoted Charles Spurgeon, a preacher from the 1800’s who described Christ’s atoning sacrifice as the “just Ruler dying for the unjust rebel”. The week before, I looked at righteousness, which can be defined as justness. What then do Christians mean when we talk of “justification”? Justification comes from the Greek word δικαίωσις (dikaiosis, meaning “the act of pronouncing righteous”[1]), and can be defined as “an instantaneous legal act of God in which He a) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and b) declares us to be righteous in His sight.”[2] We can draw some important points out of this definition. First, this is something God does, not us. Only the judge has the authority to declare someone condemned or pardoned. The defendant has no say in the decision. Second, it’s a judicial declaration, not based on us earning it by good deeds. Third, declaring someone right is not the same as making them right. We are not made morally perfect people by this action, but rather declared as such in God’s sight because of us placing our trust (faith) in Jesus Christ to save us from the death sentence we were under, by virtue of Christ’s perfect righteousness. But if God is just, how can He ignore our guilt and simply declare us righteous? One result of Christ’s substitutionary atonement discussed last week is “imputed righteousness”. Imputation is a “transfer of benefit or harm from one individual to another”.[3] Imputation isn’t a common term, but there are some common examples of it in our daily lives. The actions of an employee breaking the law in the course of his job duties may be imputed to his employer. A friend’s accident in your car can be imputed to you. Below is an example from one state’s laws regarding imputation of driving negligence:

“Any negligence of a minor … when driving any motor vehicle upon a highway, shall be imputed to the person who signed the application of the minor for the license. That person shall be jointly and severally liable with the minor for any damages caused by the negligence.”

And so our sins were imputed to Christ, and He was held fully liable for them, while His perfection was imputed to us, in a merciful exchange that satisfied God’s justice even though we deserved punishment.

Going back to that important distinction earlier about God declaring us righteous versus making us righteous, one might wonder if we can simply continue on our selfish, sinful life journey after this atoning, justifying encounter with our Creator. That brings us to the term “sanctification”. Sanctification is “a progressive work of God and man that makes us more and more free from sin and like Christ in our actual lives.”[4] This definition brings up several points. First, this is a separate process from justification. While our efforts can never justify us, they do contribute toward making us holy, or “set apart”. Second, this is a cooperative work. We cannot do it without the power of God’s Holy Spirit in us, but He also won’t let us be lazy or apathetic and say that we can’t change or that we’re just waiting on God to change us. Third, it is a continual process. God uses our life events and our responses to them to mold us into who He destined us to be in this life, and to prepare us for an eternity in heaven. So this process won’t stop until the day we die. Fourth, this should not be an abstract concept, but should have actual results that others can observe and see there is something different about us. Read Corrie ten Boom’s account of the behavior of her sister Bessie in the Nazi concentration camps they were at, and you will get a beautiful picture of what someone farther down the journey of sanctification looks like. Fifth, because of our role in it, it will vary from person to person. I have had the honor of knowing some saintly people over the years, who, while not perfect, reflected Christ far closer than I ever have, and likely ever will. My humble prayer is that I could be half the servant of God they were. Sixth, becoming more like Christ will affect every facet of our lives. There can be no holdouts, no secrets, no private pleasures. But when we do yield those up to Him, He takes away our cherished mud pies and replaces them with gems of joy we didn’t think possible.

Today was a summary of a few of the many things that could be said on these two concepts. Tune in next week as we tie some of these ideas together and look at probably the 2 most common Christian terms: “saved” and “born again”. Enjoy!

The last couple weeks, I’ve gone over the depressing situation we find ourselves in with 3 terms: sin, and holiness and righteousness. Not that they’re depressing in themselves, but they are in the context of our sin in light of God’s holiness and righteousness. And if the story ended there, it would be a tragedy. But today’s first term is “atonement”, and it brings real hope. Our second term, “grace”, explains why.

If God is perfectly just and can’t lower His standards to accept us in our sinful condition, and we can’t rid ourselves of this dark stain of sin in each of us – what’s the solution? Atonement is the act by which God’s justice is satisfied by the perfect, voluntary, substitutionary sacrifice of His Son, Jesus. Sin put us in debt to God, a debt that we could never pay, but which a perfectly just God could never overlook. Who can pay this debt? Can one in bankruptcy and without a job ignore his own creditors and offer to pay off his friend’s mortgage? Of course not. His own creditors would say he owes them first. Only someone with money can pay off a debt, but we’re all spiritually bankrupt on our own. And so we come to a problem: only man owes the debt, but only God can pay it.[1] However, God did something remarkable: He came to earth as the man Jesus Christ, fully man and fully God, the only one able to satisfy His legal demand for justice, and voluntarily offered Himself as the payment for the judgement against us. In effect, the judge stepped down from behind the bench and paid the fine we could never pay. This is the atonement needed for us to be reconciled to God, made available to all through Jesus Christ’s sacrifice.* Charles Spurgeon once said,

“The doctrine of the atonement is to my mind one of the surest proofs of the divine inspiration of Holy Scripture. Who would or could have thought of the just Ruler dying for the unjust rebel? This is no teaching of human mythology, or dream of poetical imagination. This method of expiation is only known among men because it is a fact; fiction could not have devised it.”[2]

(Lest I forget my goal of translating church lingo, the “expiation” Spurgeon referenced is sometimes considered a synonym for atonement, although it can more specifically mean the part of atonement dealing with the covering of sin by Christ’s sacrifice. In that more specific meaning, expiation is the means of “propitiating” (appeasing or satisfying) God. To recap, “one propitiates a person, and one expiates a problem.”[3])

As Spurgeon mentioned, this idea of atonement is unheard of in human-invented religion. When every other religion says “you must work hard and earn your way into heaven/paradise/nirvana/eternal reward/etc, Christianity says “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”[4] What then is this grace that drives this supremely sacrificial saving gesture? Grace is commonly remembered as “God’s Riches At Christ’s Expense, or as “completely undeserved (or unmerited) divine favor”. It is God not asking us to “clean up our act” before we come to Him, because we never could. Ironically, grace isn’t fair. We tend to think about fairness when we feel we’ve been wronged, but not so much when we’ve wronged others. If God were fair, He’d simply say “you failed the perfection test” and obliterate all of us. Yet He lovingly extends credit to the debtor if we only accept. Contrary to performance-based religion, God’s grace frees us from pursuing self-righteousness (and failing), so we may simply accept the free gift of our Creator[5]. This gift is His sovereign love for us before we even could love Him, extended to us by His atoning sacrifice for us, covering our sin and paying the penalty for us that His justice demanded, thus satisfying God, reconciling us to Him, and opening the door to new life, both here and eternally.

What does that new life look like? Accepting God’s gracious offer starts a lifelong process that can be divided into the 2 terms we’ll look at next week – “justification” and “sanctification”. See ya then 🙂

* It should be noted that while Jesus’s sacrifice made salvation possible for each of us, not everyone will automatically go to heaven He won’t force us into heaven; we still must accept the offer.

[1] Anselm of Canterbury, “Cur Deus Homo (Why the God-Man?), 1474, as in “Systematic Theology” by Norman Geisler, p. 833.
[2] Charles Haddon Spurgeon, from his message “Just and the Justifier”, in his book “All of Grace”, (1886) included in the 6 book collection “Charles Spurgeon: Christian Classics Collection”, Kindle Edition, Location 680. To read this excellent sermon from the “Prince of Preachers” online, you can go here.
[3] “Propitiation”, www.theopedia.com, accessed 2014-02-01.
[4] Ephesians 2:8-9 (ESV)
[5] Romans 6:23 (NASB)- “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” Interestingly, the Greek word translated as “free gift” comes from χάρις (charis), the root word for grace.